Luke 7-8

New English Translation

Footnotes

1. Luke 7:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
2. Luke 7:1 tn Grk “After he had completed all his sayings in the hearing of the people.”
3. Luke 7:1 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
4. Luke 7:2 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
5. Luke 7:2 tn The word “there” is not in the Greek text, but is implied.
6. Luke 7:2 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. Later in this passage (v. 7) Luke uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
7. Luke 7:2 tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
8. Luke 7:3 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
9. Luke 7:3 tn The participle ἀκούσας (akousas) has been taken temporally.
10. Luke 7:3 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
11. Luke 7:3 tn The participle ἐλθών (elthōn) has been translated as an infinitive in parallel with διασώσῃ (diasōsē) due to requirements of contemporary English style.
12. Luke 7:4 tn Here δέ (de) has not been translated.
13. Luke 7:4 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, hoi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
14. Luke 7:4 tn Or “implored.”
15. Luke 7:4 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
16. Luke 7:4 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
17. Luke 7:5 tn Or “people.” The use of ἔθνος (ethnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).
18. Luke 7:5 tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.
19. Luke 7:5 sn See the note on synagogues in 4:15.
20. Luke 7:6 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
21. Luke 7:6 tn The participle ἀπέχοντος (apechontos) has been taken temporally.
22. Luke 7:6 sn See the note on the word centurion in 7:2.
23. Luke 7:6 tn Or “do not be bothered.”
24. Luke 7:6 sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.
25. Luke 7:7 tn Or “roof; therefore.”
26. Luke 7:7 tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.
27. Luke 7:7 tc The aorist imperative ἰαθήτω (iathētō, “must be healed”) is found in P^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ ƒ^1,13 33 M latt bo) have instead a future indicative, ἰαθήσεται (iathēsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.
28. Luke 7:8 tn Grk “having soldiers under me.”
29. Luke 7:8 sn I say to this one, ‘Go!’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
30. Luke 7:8 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
31. Luke 7:9 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
32. Luke 7:9 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
33. Luke 7:10 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
34. Luke 7:10 tc Most mss, especially later ones (A C [D] Θ Ψ ƒ¹³ 33 M), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: P⁷⁵ א B L W ƒ¹ 579 700 892* 1241 2542 it co).
35. Luke 7:11 tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
36. Luke 7:11 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tō) are found before the adverb ἑξῆς (hexēs), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [tē] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [hēmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (chronō), with the general sense of “soon afterward.”
37. Luke 7:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
38. Luke 7:11 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
39. Luke 7:12 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
40. Luke 7:12 tn That is, carried out for burial. This was a funeral procession.
41. Luke 7:12 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
42. Luke 7:12 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
43. Luke 7:12 tn Or “city.”
44. Luke 7:13 tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idōn) has been taken temporally.
45. Luke 7:13 sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
46. Luke 7:13 tn The verb κλαίω (klaiō) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
47. Luke 7:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
48. Luke 7:14 tn Grk “coming up, he touched.” The participle προσελθών (proselthōn) has been translated as a finite verb due to requirements of contemporary English style.
49. Luke 7:14 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
50. Luke 7:14 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
51. Luke 7:14 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
52. Luke 7:15 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
53. Luke 7:15 tn Or “the deceased.”
54. Luke 7:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
55. Luke 7:15 tn In the context, the verb δίδωμι (didōmi) has been translated “gave back” rather than simply “gave.”
56. Luke 7:16 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
57. Luke 7:16 tn This imperfect verb has been translated as an ingressive imperfect.
58. Luke 7:16 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing, but Jesus is more than this. See Luke 9:8, 19-20.
59. Luke 7:16 tn Grk “arisen.”
60. Luke 7:16 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern—‘to be present to help, to be on hand to aid.’…‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
61. Luke 7:17 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
62. Luke 7:17 sn See Luke 4:14 for a similar report.
63. Luke 7:17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
64. Luke 7:17 tn Grk “went out.”
65. Luke 7:17 tn Grk “through the whole of.”
66. Luke 7:18 tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.
67. Luke 7:18 tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.
68. Luke 7:18 tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
69. Luke 7:19 tc ‡ Although most mss (א A W Θ Ψ ƒ¹ M it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pros ton Iēsoun, “to Jesus”), other significant witnesses (B L Ξ ƒ¹³ 33 sa) read πρὸς τὸν κύριον (pros ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally significant witnesses argues for its authenticity.
70. Luke 7:19 tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
71. Luke 7:19 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.
72. Luke 7:20 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
73. Luke 7:20 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
74. Luke 7:20 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
75. Luke 7:20 tn This question is repeated word for word from v. 19.
76. Luke 7:21 tn Grk “In that hour.”
77. Luke 7:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
78. Luke 7:21 tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
79. Luke 7:21 tn Or “and bestowed (sight) on.”
80. Luke 7:22 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
81. Luke 7:22 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
82. Luke 7:22 sn The same verb has been translated “inform” in 7:18.
83. Luke 7:22 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
84. Luke 7:22 sn See the note on lepers in Luke 4:27.
85. Luke 7:22 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
86. Luke 7:23 tn Grk “whoever.”
87. Luke 7:24 tn Here δέ (de) has not been translated.
88. Luke 7:24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
89. Luke 7:24 tn Or “desert.”
90. Luke 7:24 tn It is debated whether this expression should be read figuratively (“to see someone who is easily blown over?”) or literally (“to see the wilderness vegetation blowing in the wind?…No, to see a prophet”). Either view is possible, but the following examples suggest the question should be read literally, meaning that an extraordinary event like the arrival of a prophet (rather than the common occurrence of plants blowing in the wind) drew them to the desert.
91. Luke 7:25 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.
92. Luke 7:25 sn The reference to soft clothing suggests that John was not rich or powerful, nor did he come from the wealthy or ruling classes. The crowds came out into the wilderness not to see the rich and famous, but to see a prophet.
93. Luke 7:25 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
94. Luke 7:25 tn This is a different Greek term than in the parallel in Matt 11:8. Cf. BDAG 169 s.v. βασίλειος, “the (royal) palace.”
95. Luke 7:26 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).
96. Luke 7:27 tn Grk “before your face” (an idiom).
97. Luke 7:27 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20, and provides a more precise description of John the Baptist’s role. He is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people (just as the cloud did for Israel in the wilderness at the time of the Exodus).
98. Luke 7:28 sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.
99. Luke 7:28 tc The earliest and best mss read simply ᾿Ιωάννου (Iōannou, “John”) here (P⁷⁵ א B L W Ξ ƒ¹ 579). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ ƒ¹³ M lat), or “the prophet John” (Ψ 700 [892 1241]). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).
100. Luke 7:28 sn After John comes a shift of eras. John stands at the end of the old era (those born of women), and is to some extent a pivotal or transitional figure. The new era which John heralds is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era. (The parallel passage Matt 11:11 reads kingdom of heaven.)
101. Luke 7:28 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21. Here the kingdom of God is not viewed as strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.
102. Luke 7:29 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
103. Luke 7:29 sn See the note on tax collectors in 3:12.
104. Luke 7:29 tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.
105. Luke 7:29 tn The participle βαπτισθέντες (baptisthentes) has been translated as a causal adverbial participle.
106. Luke 7:30 sn See the note on Pharisees in 5:17.
107. Luke 7:30 tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).
108. Luke 7:30 tn Or “plan.”
109. Luke 7:30 tn The participle βαπτισθέντες (baptisthentes) has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.
110. Luke 7:30 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
111. Luke 7:30 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
112. Luke 7:31 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.
113. Luke 7:32 sn The marketplace (Greek agora) was not only a place of trade and commerce in the first century Greco-Roman world. It was a place of discussion and dialogue (the “public square”), a place of judgment (courts held session there), a place for idle people and those seeking work, and a place for children to play.
114. Luke 7:32 tn Grk “They are like children sitting…and calling out…who say.”
115. Luke 7:32 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
116. Luke 7:32 tn The verb ἐθρηνήσαμεν (ethrēnēsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
117. Luke 7:33 tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.
118. Luke 7:33 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
119. Luke 7:33 sn Some interpreters have understood eating no bread and drinking no wine as referring to the avoidance of excess. More likely it represents a criticism of John the Baptist being too separatist and ascetic, and so he was accused of not being directed by God, but by a demon.
120. Luke 7:34 tn Grk “Behold a man.”
121. Luke 7:34 sn Neither were the detractors happy with Jesus (the Son of Man), even though he represented the opposite of John’s asceticism and associated freely with people like tax collectors and sinners in celebratory settings where the banquet imagery suggested the coming kingdom of God. Either way, God’s messengers were subject to complaint.
122. Luke 7:35 tn Or “shown to be right.” This is the same verb translated “acknowledged…justice” in v. 29, with a similar sense—including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.
123. Luke 7:35 tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”
124. Luke 7:36 sn See the note on Pharisees in 5:17.
125. Luke 7:36 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
126. Luke 7:36 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
127. Luke 7:36 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
128. Luke 7:37 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
129. Luke 7:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
130. Luke 7:37 tn Grk “was reclining at table.”
131. Luke 7:37 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
132. Luke 7:37 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
133. Luke 7:38 tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
134. Luke 7:38 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
135. Luke 7:38 tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
136. Luke 7:38 tn Grk “with the hair of her head.”
137. Luke 7:38 tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
138. Luke 7:38 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
139. Luke 7:38 sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
140. Luke 7:39 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
141. Luke 7:39 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
142. Luke 7:39 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
143. Luke 7:40 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
144. Luke 7:40 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
145. Luke 7:40 tn Grk “he said.”
146. Luke 7:41 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
147. Luke 7:41 tn The word “him” is not in the Greek text, but is implied.
148. Luke 7:41 tn Grk “five hundred denarii.”sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.
149. Luke 7:42 tn The verb ἐχαρίσατο (echarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).
150. Luke 7:43 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
151. Luke 7:43 tn Grk “the one to whom he forgave more” (see v. 42).
152. Luke 7:43 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
153. Luke 7:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
154. Luke 7:44 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
155. Luke 7:45 tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
156. Luke 7:46 sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
157. Luke 7:47 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
158. Luke 7:48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
159. Luke 7:48 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
160. Luke 7:48 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
161. Luke 7:49 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
162. Luke 7:49 tn Grk “were reclining at table.”
163. Luke 7:50 tn Here δέ (de) has not been translated.
164. Luke 7:50 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
165. Luke 7:50 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
166. Luke 8:1 tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
167. Luke 8:1 tn Καθεξῆς (Kathexēs) is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
168. Luke 8:1 tn Or “cities.”
169. Luke 8:1 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
170. Luke 8:1 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
171. Luke 8:1 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
172. Luke 8:2 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
173. Luke 8:2 tn Or “illnesses.” The term ἀσθένεια (astheneia) refers to the state of being ill and thus incapacitated in some way—“illness, disability, weakness.” (L&N 23.143).
174. Luke 8:2 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
175. Luke 8:3 sn Cuza is also spelled “Chuza” in many English translations.
176. Luke 8:3 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
177. Luke 8:3 tn Here ἐπίτροπος (epitropos) is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
178. Luke 8:3 tc Many mss (א A L Ψ ƒ¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ ƒ¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.
179. Luke 8:4 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
180. Luke 8:4 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
181. Luke 8:4 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
182. Luke 8:5 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
183. Luke 8:5 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
184. Luke 8:5 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
185. Luke 8:6 sn The rock in Palestine would be a limestone base lying right under the soil.
186. Luke 8:7 sn Palestinian weeds like these thorns could grow up to 6 feet in height and have a major root system.
187. Luke 8:7 sn That is, crowded out the good plants.
188. Luke 8:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
189. Luke 8:8 tn Grk “when it grew, after it grew.”
190. Luke 8:8 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
191. Luke 8:8 tn Grk “said these things.”
192. Luke 8:8 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
193. Luke 8:9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
194. Luke 8:9 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
195. Luke 8:10 tn Here δέ (de) has not been translated.
196. Luke 8:10 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
197. Luke 8:10 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
198. Luke 8:10 tn Grk “the mysteries.”sn The key term secrets (μυστήριον, mustērion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
199. Luke 8:10 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
200. Luke 8:10 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
201. Luke 8:11 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
202. Luke 8:12 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
203. Luke 8:12 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
204. Luke 8:12 tn The participle πιστεύσαντες (pisteusantes) has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
205. Luke 8:13 tn Here δέ (de) has not been translated.
206. Luke 8:13 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
207. Luke 8:13 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
208. Luke 8:13 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
209. Luke 8:13 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
210. Luke 8:14 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
211. Luke 8:14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
212. Luke 8:14 sn That is, their concern for spiritual things is crowded out by material things.
213. Luke 8:14 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
214. Luke 8:14 tn The verb τελεσφορέω (telesphoreō) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
215. Luke 8:15 tn The aorist participle ἀκούσαντες (akousantes) has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
216. Luke 8:15 sn There is a tenacity that is a part of spiritual fruitfulness.
217. Luke 8:15 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
218. Luke 8:15 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
219. Luke 8:16 tn The participle ἅψας (hapsas) has been translated as a finite verb due to requirements of contemporary English style.
220. Luke 8:16 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
221. Luke 8:16 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
222. Luke 8:17 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
223. Luke 8:17 tn Or “disclosed.”
224. Luke 8:18 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
225. Luke 8:18 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
226. Luke 8:18 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
227. Luke 8:19 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
228. Luke 8:19 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
229. Luke 8:19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
230. Luke 8:20 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
231. Luke 8:21 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
232. Luke 8:21 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
233. Luke 8:21 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
234. Luke 8:22 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
235. Luke 8:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
236. Luke 8:22 sn A boat that held all the disciples would be of significant size. See the note at Luke 5:3 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
237. Luke 8:22 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
238. Luke 8:23 tn Or “a squall.”
239. Luke 8:23 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
240. Luke 8:23 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
241. Luke 8:24 tn Here δέ (de) has not been translated.
242. Luke 8:24 tn The participle προσελθόντες (proselthontes) has been translated as a finite verb due to requirements of contemporary English style.
243. Luke 8:24 tn The double vocative shows great emotion.
244. Luke 8:24 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
245. Luke 8:24 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
246. Luke 8:24 sn Who has authority over the seas and winds is discussed in the OT: Pss 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
247. Luke 8:25 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
248. Luke 8:25 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
249. Luke 8:25 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
250. Luke 8:25 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
251. Luke 8:26 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
252. Luke 8:26 tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ ƒ¹³ M sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ ƒ¹ 33 579 700* 1241) have “Gergesenes.” But early and significant representatives of the Alexandrian and Western groups (P⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms. sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore—the town that the herdsmen most likely entered after the drowning of the pigs.
253. Luke 8:26 sn That is, across the Sea of Galilee from Galilee.
254. Luke 8:27 tn Here δέ (de) has not been translated.
255. Luke 8:27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
256. Luke 8:27 tn Grk “stepped out on land.”
257. Luke 8:27 tn Or “city.”
258. Luke 8:27 tn Grk “who had demons.”
259. Luke 8:27 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
260. Luke 8:27 tn Or “in.”
261. Luke 8:28 tn Grk “And seeing.” The participle ἰδών (idōn) has been taken temporally. Here δέ (de) has not been translated.
262. Luke 8:28 tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
263. Luke 8:28 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
264. Luke 8:28 sn On the title Most High see Luke 1:35.
265. Luke 8:28 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
266. Luke 8:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
267. Luke 8:29 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parēngeilen, “he commanded”; P⁷⁵ B Θ Ξ Ψ ƒ¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parēngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive, suggesting that Jesus started to command the evil spirit to depart, and continued the command.
268. Luke 8:29 tn Grk “unclean.”
269. Luke 8:29 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
270. Luke 8:29 tn Or “fetters”; these were chains for the feet.
271. Luke 8:29 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
272. Luke 8:29 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
273. Luke 8:29 sn This is a parenthetical, explanatory comment by the author.
274. Luke 8:30 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
275. Luke 8:30 tn Here δέ (de) has not been translated.
276. Luke 8:30 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
277. Luke 8:31 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
278. Luke 8:31 tn Or “command.”
279. Luke 8:31 tn This word, ἄβυσσος (abussos), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
280. Luke 8:32 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
281. Luke 8:32 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
282. Luke 8:32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
283. Luke 8:32 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
284. Luke 8:33 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
285. Luke 8:33 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
286. Luke 8:34 tn Here δέ (de) has not been translated.
287. Luke 8:34 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
288. Luke 8:34 tn Or “city.”
289. Luke 8:35 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
290. Luke 8:35 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
291. Luke 8:36 tn Here δέ (de) has not been translated.
292. Luke 8:36 tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.
293. Luke 8:37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
294. Luke 8:37 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
295. Luke 8:37 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
296. Luke 8:37 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
297. Luke 8:37 tn Or “to depart from them.”
298. Luke 8:37 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
299. Luke 8:37 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
300. Luke 8:37 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
301. Luke 8:38 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
302. Luke 8:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
303. Luke 8:39 tn Grk “your house.”
304. Luke 8:39 tn Or “describe.”
305. Luke 8:39 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
306. Luke 8:39 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
307. Luke 8:39 tn Or “city.”
308. Luke 8:39 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
309. Luke 8:40 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
310. Luke 8:41 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
311. Luke 8:41 tn Jairus is described as ἄρχων τῆς συναγωγῆς (archōn tēs sunagōgēs), the main elder at the synagogue who was in charge of organizing the services.
312. Luke 8:41 sn See the note on synagogues in 4:15.
313. Luke 8:41 tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
314. Luke 8:41 tn This verb is an imperfect tense, commonly used by Luke for vividness.
315. Luke 8:42 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
316. Luke 8:42 sn Pressed is a very emphatic term—the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
317. Luke 8:43 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
318. Luke 8:43 tn Grk “a flow of blood.”sn This most likely refers to a chronic vaginal or uterine hemorrhage which would have rendered the woman ritually unclean. In addition to being a source of continuing embarrassment, the condition would have excluded the woman from social contact and religious activities. Contemporary remedies included wine mixed with rubber, alum, and crocuses (D. Bock, Luke [BECNT], 1:793).
319. Luke 8:43 tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] ƒ^1,13 33 [1424] M [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain significant witnesses do not have the phrase (e.g., P⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁸ includes the words in brackets, indicating doubt as to their authenticity.
320. Luke 8:44 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
321. Luke 8:44 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
322. Luke 8:44 sn The edge of his cloak may simply refer to the edge or hem of the garment, but it could refer to the kraspedon, the tassel on the four corners of the garment, two in front and two behind, that served to remind the wearer of God’s commands (Num 15:37-41; Deut 22:12; D. L. Bock, Luke [BECNT], 1:794). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
323. Luke 8:44 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
324. Luke 8:44 tn Grk “the flow of her blood.”sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
325. Luke 8:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
326. Luke 8:45 tn Grk “said.”
327. Luke 8:45 tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ ƒ^1,13 33 M latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several significant witnesses omit this phrase (P⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.
328. Luke 8:45 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
329. Luke 8:46 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
330. Luke 8:47 tn Here δέ (de) has not been translated.
331. Luke 8:47 tn Or “could not remain unnoticed” (see L&N 28.83).
332. Luke 8:47 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
333. Luke 8:47 tn Grk “told for what reason.”
334. Luke 8:48 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
335. Luke 8:48 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
336. Luke 8:49 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
337. Luke 8:50 tn Grk “answered.”
338. Luke 8:50 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
339. Luke 8:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
340. Luke 8:51 tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
341. Luke 8:52 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
342. Luke 8:52 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
343. Luke 8:53 tn This imperfect verb has been translated as an ingressive imperfect.
344. Luke 8:53 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
345. Luke 8:53 tn Or “had died.”
346. Luke 8:54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
347. Luke 8:54 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
348. Luke 8:55 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
349. Luke 8:55 sn In other words, she came back to life; see Acts 20:10.
350. Luke 8:55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
351. Luke 8:56 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
352. Luke 8:56 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.